133 (1) A Warrior
“Bhikkhus, possessing three factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What three? Here, a warrior is a long-distance shooter, a sharp-shooter, and one who splits a great body. Possessing these three factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. So too, possessing three factors, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What three? Here, a bhikkhu is a long-distance shooter, a sharp-shooter, and one who splits a great body.
(1) “And how is a bhikkhu a long-distance shooter? Here, any kind of form whatsoever—whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—a bhikkhu sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatsoever … [285] … Any kind of perception whatsoever … Any kind of volitional activities whatsoever … Any kind of consciousness whatsoever—whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—a bhikkhu sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ It is in this way that a bhikkhu is a long-distance shooter.
(2) “And how is a bhikkhu a sharp-shooter? Here, a bhikkhu understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ It is in this way that a bhikkhu is a sharp-shooter.
(3) “And how is a bhikkhu one who splits a great body? Here, a bhikkhu splits the great mass of ignorance. It is in this way that a bhikkhu is one who splits a great body.
“Possessing these three qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
134 (2) Assemblies
“Bhikkhus, there are these three kinds of assemblies. What three? The assembly trained in vain talk, the assembly trained in interrogation, and the assembly trained to the limits. These are the three kinds of assemblies.”600 [286]
135 (3) A Friend
“Bhikkhus, one should associate with a friend who possesses three factors. What three? (1) Here, a bhikkhu gives what is hard to give. (2) He does what is hard to do. (3) He patiently endures what is hard to endure. One should associate with a friend who possesses these three factors.”
136 (4) Arising
(1) “Bhikkhus, whether Tathāgatas arise or not, there persists that law, that stableness of the Dhamma, that fixed course of the Dhamma:601 ‘All conditioned phenomena are impermanent.’ A Tathāgata awakens to this and breaks through to it, and then he explains it, teaches it, proclaims it, establishes it, discloses it, analyzes it, and elucidates it thus: ‘All conditioned phenomena are impermanent.’602
(2) “Bhikkhus, whether Tathāgatas arise or not, there persists that law, that stableness of the Dhamma, that fixed course of the Dhamma: ‘All conditioned phenomena are suffering.’ A Tathāgata awakens to this and breaks through to it, and then he explains it, teaches it, proclaims it, establishes it, discloses it, analyzes it, and elucidates it thus: ‘All conditioned phenomena are suffering.’
(3) “Bhikkhus, whether Tathāgatas arise or not, there persists that law, that stableness of the Dhamma, that fixed course of the Dhamma: ‘All phenomena are non-self.’ A Tathāgata awakens to this and breaks through to it, and then he explains it, teaches it, proclaims it, establishes it, discloses it, analyzes it, and elucidates it thus: ‘All phenomena are non-self.’”
137 (5) A Hair Blanket
“Bhikkhus, a hair blanket is declared to be the worst kind of woven garment.603 A hair blanket is cold in cold weather, hot in hot weather, ugly, foul-smelling, and uncomfortable. So too, the doctrine of Makkhali is declared the worst among the doctrines of the various ascetics.604 The hollow man Makkhali teaches the doctrine and view: ‘There is no kamma, no deed, no energy.’ [287]
(1) “Bhikkhus, the Blessed Ones, Arahants, Perfectly Enlightened Ones of the past taught a doctrine of kamma, a doctrine of deeds, a doctrine of energy. Yet the hollow man Makkhali contradicts them [with his claim]: ‘There is no kamma, no deed, no energy.’
(2) “The Blessed Ones, Arahants, Perfectly Enlightened Ones of the future will also teach a doctrine of kamma, a doctrine of deeds, a doctrine of energy. Yet the hollow man Makkhali contradicts them [with his claim]: ‘There is no kamma, no deed, no energy.’
(3) “At present I am the Arahant, the Perfectly Enlightened One, and I teach a doctrine of kamma, a doctrine of deeds, a doctrine of energy. Yet the hollow man Makkhali contradicts me [with his claim]: ‘There is no kamma, no deed, no energy.’
“Just as a trap set at the mouth of a river would bring about harm, suffering, calamity, and disaster to many fish, so too, the hollow man Makkhali is, as it were, a ‘trap for people’ who has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”
138 (6) Accomplishment
“Bhikkhus, there are these three accomplishments. What three? Accomplishment of faith, accomplishment of virtuous behavior, and accomplishment of wisdom. These are the three accomplishments.”
139 (7) Growth605
“Bhikkhus, there are these three kinds of growth. What three? Growth in faith, growth in virtuous behavior, and growth in wisdom. These are the three kinds of growth.”
140 (8) Horses (1)
“Bhikkhus, I will teach you the three kinds of wild colts and the three kinds of persons who are like wild colts. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, are the three kinds of wild colts? [288] (1) Here, one kind of wild colt possesses speed but not beauty or the right proportions. (2) Another kind of wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of wild colt possesses speed, beauty, and the right proportions. These are the three kinds of wild colts.
“And what, bhikkhus, are the three kinds of persons who are like wild colts? (1) Here, one kind of person who is like a wild colt possesses speed but not beauty or the right proportions. (2) Another kind of person who is like a wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of person who is like a wild colt possesses speed, beauty, and the right proportions.
(1) “And how does a person who is like a wild colt possess speed but not beauty or the right proportions? Here, a bhikkhu understands as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ This, I say, is his speed. But when asked a question pertaining to the Dhamma or the discipline, he falters and does not answer. This, I say, is his lack of beauty. And he does not gain robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a wild colt possesses speed but not beauty or the right proportions.
(2) “And how does a person who is like a wild colt possess speed and beauty but not the right proportions? Here, a bhikkhu understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. But he does not gain robes … and provisions for the sick. This, I say, is his lack of the right proportions. In this way [289] a person who is like a wild colt possesses speed and beauty but not the right proportions.
(3) “And how does a person who is like a wild colt possess speed, beauty, and the right proportions? Here, a bhikkhu understands as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes … and provisions for the sick. This, I say, is his right proportions. In this way a person who is like a wild colt possesses speed, beauty, and the right proportions.
“These, bhikkhus, are the three kinds of persons who are like wild colts.”
141 (9) Horses (2)
“Bhikkhus, I will teach you the three kinds of good horses and the three kinds of persons who are like good horses.606 Listen …
“And what, bhikkhus, are the three kinds of good horses? (1) Here, one kind of good horse possesses speed but not beauty or the right proportions. (2) Another kind of good horse possesses speed and beauty but not the right proportions. (3) Still another kind of good horse possesses speed, beauty, and the right proportions. These are the three kinds of good horses.
“And what, bhikkhus, are the three kinds of persons who are like good horses? (1) Here, one kind of person who is like a good horse possesses speed but not beauty or the right proportions. (2) Another kind of person who is like a good horse possesses speed and beauty but not the right proportions. (3) Still another kind of person who is like a good horse possesses speed, beauty, and the right proportions. [290]
(1) “And how does a person who is like a good horse possess speed but not beauty or the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. This, I say, is his speed. But when asked a question pertaining to the Dhamma or the discipline, he falters and does not answer. This, I say, is his lack of beauty. And he does not gain robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a good horse possesses speed but not beauty or the right proportions.
(2) “And how does a person who is like a good horse possess speed and beauty but not the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. But he does not gain robes … and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a good horse possesses speed and beauty but not the right proportions.
(3) “And how does a person who is like a good horse possess speed, beauty, and the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes … and provisions for the sick. This, I say, is his right proportions. In this way a person who is like a good horse possesses speed, beauty, and the right proportions.
“These, bhikkhus, are the three kinds of persons who are like good horses.”
“Bhikkhus, I will teach you the three kinds of excellent thoroughbred horses and the three kinds of excellent thoroughbred persons. Listen … [291]
“And what, bhikkhus, are the three kinds of excellent thoroughbred horses? Here, one kind of excellent thoroughbred horse … possesses speed, beauty, and the right proportions. These are the three kinds of excellent thoroughbred horses.
“And what, bhikkhus, are the three kinds of excellent thoroughbred persons? Here, one kind of person … possesses speed, beauty, and the right proportions.
“And how does an excellent thoroughbred person … possess speed, beauty, and the right proportions? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes … and provisions for the sick. This, I say, is his right proportions. In this way an excellent thoroughbred person possesses speed, beauty, and the right proportions.
“These, bhikkhus, are the three kinds of excellent thoroughbred persons.”
143 (11) The Peacock Sanctuary (1)607
On one occasion the Blessed One was dwelling at Rājagaha at the wanderers’ park, the peacock sanctuary. There the Blessed One addressed the bhikkhus: …
“Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three? (1) The aggregate of virtuous behavior of one beyond training, (2) the aggregate of concentration of one beyond training, and (3) the aggregate of wisdom of one beyond training.608 Possessing these three qualities, a bhikkhu is best among devas and humans … and gained the ultimate consummation.”
144 (12) The Peacock Sanctuary (2)
“Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three? [292] (1) The wonder of psychic potency, (2) the wonder of mind-reading, and (3) the wonder of instruction. Possessing these three qualities, a bhikkhu is best among devas and humans … and gained the ultimate consummation.”
145 (13) The Peacock Sanctuary (3)
“Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three? (1) Right view, (2) right knowledge, and (3) right liberation. Possessing these three qualities, a bhikkhu is best among devas and humans … and gained the ultimate consummation.”
600 The first two are at 2:47. On “the assembly trained to the limits” (Ce yāvatāvavinītā parisā; Be yāvatāvinītā parisā; Ee yāvatajjhāvinītā parisā), Mp says: “Trained by way of its capacity, meaning an assembly trained after one has known its capacity” (pamāṇavasena vinītā, pamāṇaṃ ñatvā vinītaparisā ti attho). This seems to be a unique occurrence of the expression in the Nikāyas. Mp also recognizes a reading yāvatajjhā, which it explains as “an assembly trained after one has known its inclination” (yāva ajjhāsayā ti attho, ajjhāsayaṃ ñatvā vinītaparisā ti vuttaṃ hoti). Vanarata prefers a Burmese variant mentioned in a note in Ee, yāvatajjanīvinītā parisā, which he understands to be “an assembly that gives in to training only as long as (yāva) threats are applied.”
601 Ṭhitā sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Mp offers only an unhelpful word gloss based on the identification of a dhamma with a thing that bears a real nature (sabhāva): Dhammaṭṭhitatā ti sabhāvaṭṭhitatā. Dhammaniyāmatā ti sabhāvaniyāmatā.
602 Mp explains impermanent (anicca) here as non-existent after having come to be (hutvā abhāvaṭṭhena); suffering (dukkha) as oppression (sampīḷanaṭṭhena dukkhā); and non-self (anattā) as not subject to the exercise of mastery (avasavattanaṭṭhena). In SN 12:20, II 25–27, this same framework is applied to the twelvefold formula of dependent origination.
603 Ce kesakambalo tesaṃ pāvārānaṃ patikiṭṭho, as against Be and Ee kesakambalo tesaṃ paṭikiṭṭho. PED defines pāvāra as “a cloak, a mantle.”
604 See 1:319 for another critique of Makkhali Gosāla. The simile of the trap recurs at the end of this sutta.
605 Ee treats this sutta as a continuation of the preceding one, whereas Ce and Be, which I follow, treat it as separate. Thus my numbering will again exceed Ee’s by three.
606 Ce and Ee tayo ca assasadasse … tayo ca purisasadasse. Lit., “the three kinds of good horses among horses and the three kinds of good horses among men.”
607 Ee at I 291–92 combines this sutta and the next two into one, 3:140 in its numbering. Ce and Be count each separately. See 11:10, which merges them into a single sutta supplemented by two additional factors for a total of eleven qualities. From 3:146 on, my numbering exceeds Ee’s by five.
608 The one beyond training (asekha) is the arahant.